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ANTIDOTES AGAINST CHURCH POLITICS

Antidotes
Against Church Politics

Some time ago, I met a young man who had been in a Bible Study
group together with me in the University. As we had lost contact for several
years, I asked him about his faith and where he was worshipping. His reply was
that he was no longer in any church. I must have looked surprised, for he
quickly added that he was still a believer. When I inquired further as to his
present situation, he revealed that he had given up going to church after
worshipping at two different churches and being terribly disappointed by the
politics in both churches. He concluded that every church has ugly politics and
that it is just too draining to have to bear with it. Although I was quite new
in the church that I was in, I knew that there were politics too, and so I told
him that politics in the church is inevitable, but that it is the duty of every
Christian to assemble for worship (Heb 10:25). I also assured him that if the
church is well founded on the Word of God, then the politics in the church
would be negligible and I invited him to come to church with me, believing that
this was the case in the church I came from. My friend could not be persuaded.

My optimism with regards to my church remained for a couple more
years—despite warnings from strangers we did not know who were former members
of the church, and well-meaning brethren and ministers who candidly explained
that if I ever become more visible in the church, I would face the full brunt
of Satan’s devices through jealous members in the church. I could not have
imagined at that time how accurate that counsel was, but as the years went by,
my confidence waxed and waned. Soon, I began to feel the exasperation and pain
associated with the politicking of members and leaders of the church where I
was in. One day, while pouring out my woes to one of the pastors, I was glibly
condoled with the words: "Welcome to the world!"

Ironically, in the several years I had worked in the secular
vocation, I had never encountered politics of this nature and intensity. Could
it be my expectation for believers or professing believers is too high? Could
it be that I was just being too sensitive? But if that were the case, why is it
that practically everyone I talked to admitted or complained that there was
politics in the church? Or could it simply be that politicking in the church
serves Satan’s purpose much more than politics in the world? Does this not
explain the observation of Herman Bavinck, that venerable Dutch theologian,
that "Ordinary politicssometimeshas a sordid side; politics in church
affairsalwayshas." Bavinck was himself a
victim of church politics who was forced to retire early from the
ecclesiastical scene.

But is politics in the Church really inevitable? The Church is the
body of Christ (1 Cor 12:27; Eph 4:12) and the holy nation (Ex 19:6; 1 Pet
2:9). How can it be that politics must be the feature of the church? It is true
that politics is a result of sin and as long as we are in this world, we will
continue to sin though we be regenerate (1Jn 1:8). But the Apostle Paul also
instructed us that having been renewed in Christ, we are new creatures:
"Therefore if any man be in Christ, he is a new creature: old things are
passed away; behold, all things are become new" (2 Cor 5:17). The Lord
Himself said: "Be ye holy; for I am holy" (1 Pet 1:16; Lev 11:44-45).
In other words, politics in the church, is not only not to be condoned as norm,
but it is certainly not inevitable. Why should it be? It is a church of Christ,
not of Satan, and we have been freed from the bondage of sin and Satan to serve
Christ.

But how may we eradicate the politics that may already be in the
church, or to prevent the appearance and ferment of politics in the church? Let
me suggest 7 antidotes which may be used preventively or offensively:

1. Lowliness of Mind

The first and most important antidote to politics is no doubt the
cultivation of a Christ-like humility. Politicking, whether in the secular
office, or in the church usually occurs as a result of envy. When allowed to brew,
envy frequently manifests itself in backbiting or backstabbing,—which is the
most common form of politicking. In the church at Philippi, there was
apparently such a problem between two women by the name of Euodias and Syntyche
(Phil 4:2). We do not know what was the cause of the dispute, but it was
probably due to some disagreement for which there were no clear- cut right or
wrong. This is probably why Paul did not attempt to resolve the problem but
asked his fellow workerSyzygus(yokefellow) to help them to be of the
same mind. A contemporary incident which was brought to my attention may well
give us some idea. There was a respected minister of the Gospel who travels
frequently, and each year he would spend his birthday at one of the numerous
churches which he established. And each year a particular woman in the church
would remember his birthday and organise a party for him. One year, however,
another woman decided to take the initiative to plan a birthday for the
minister. The result? When the first woman found out: she was furious, and a
tiff ensued.

What was Paul’s counsel? He said: "Let nothing be done through
strife or vainglory; but in lowliness of mind let each esteem other better than
themselves" (Phil 2:3). In an earlier letter, to the Romans, he had given
the same counsel: "Be kindly affectioned one to another with brotherly
love; in honour preferring one another" (Rom 12:10). But now, he
emphasises that such a manifestation of humility is a mark of Christ-likeness
(Phil 2:5ff) and that strife results in the church when members in the church
clamour for honour and attention.

Let each of us examines our motives for our actions. Let none of us
serve for the sake of attention or even self-satisfaction. And while we must be
mindful of our gifts, talents and calling, let us not harbour anyI-can-do-it-betternotion. Even when it is a matter of
calling or gifts, say of music, the more gifted person should not ever think: I
can do it better. We must always serve when opportunities present themselves or
when initiative is called for, but we must never allow the thought that I could
have done it better enter our mind when someone else takes upon himself or
herself a task which we could also have done. Let us rather thank God for the
brother or sister’s willingness to serve Him despite his or her limitations.
The two-talent man was not required to produce three talents!

2. Faithful Wounds

"Open rebuke is better than secret love. Faithful are the
wounds of a friend; but the kisses of an enemy are deceitful" (Prov
27:5-6). These aphorisms of Solomon are so often repeated and yet so little
practised in the churches today. I know this to be true through the many
occasions when I had to counsel members of the churches where I ministered, who
came to me with complains against other members of the church. Amazingly, the
complaints usually came as surprises because from all appearances there did not
seem to any strain between the parties involved. Could it be that our attempts
to be genial and polite is not motivated by charity (1 Pet 4:8), but by a
selfish desire not to be seen as being fastidious? But then the "kisses of
an enemy are deceitful."

The Lord Jesus teaches us so clearly that if we know someone who
have something against us that we must seek reconciliation (Matt 5:23-24), and
that if we have something against someone, that we must lovingly approach the
person to tell him his fault (Matt 18:15ff). I believe that if this principle
were followed, there would be little cause for any politicking in the church. But
sadly, whenever, I ask the complainant whether he has spoken to the ‘guilty’
party, the answer would be negative. And when I suggest that he approaches the
person based on Matthew 18, or that I approach the person, the answer reply
would often be "No, don’t tell her" or "No, it is just my
feeling." This has happened so many times, that I was actually surprised
when on one occasion, someone actually agreed to do what I suggested. But those
common answers, I am afraid, will eventually manifest itself in some form of
politicking if it has not already begun. One who knows the fault of another and
refuse to tell him or her is doing a great disservice and becomes guilty of the
same fault that he complains about (Ezk 3:18). On the other hand, it is just a
perception, than the complainant has no reason to complain. Rather, he has all
the reason to repent of his prejudice.

Beloved, it is my hope and prayer that we may consciously take heed
to this antidote that we may, to some extend at least, inoculate ourselves from
painful politics as our church matures.

3. Rumour Management

This point is closely related to our last. When someone comes to me
or anyone else in the church with an unsubstantiated complaint, whether we like
it or not, a rumour has already begun. How far this rumour will spread will
depend on what the recipient does with it. "Where no wood is, there the
fire goeth out: so where there is no talebearer, the strife ceaseth" (Prov
26:20). If you pass on the rumour, you become the wood for the fire and strife
that will result. What should we do with rumours? I believe there are only
three proper responses to rumour. The first is to ignore it, especially if
there is no way for us to verify the source. The second is to trace the origin
of the rumour and the third is to verify the truth of what is said. This second
response is unpleasant for many of us, but I believe has great value for
stopping rumour mongering in the church. I had opportunity to use this approach
on numerous occasions. On most of these occasions, I could trace to the rumour
to the originator and confront the person based on Matthew 18. This is one of
the fastest ways to stop rumours. The third approach is a little easier than
the second, but must be handled very prudently and with great sensitivity.
Again, I had occasion to tell those who informed me of certain other persons
that I would verify. Frequently, this resulted in panic reactions of trying to
tone down what was said. And when I did verify what was said, I had often
discovered that what was said was grossly exaggerated.

Beloved, talebearing or rumour mongering is just another word for
lying and bearing false testimonies. It is a breaking of the 9thcommandment. Moreover, when it
develops into backbiting and backstabbing, it becomes violation of the 6thcommandment: murder. Let us be very
conscious to guard ourselves against this sin, and to try to eradicate it from
our church. "Who shall ascend into the hill of the LORD? Or who shall
stand in his holy place? He that hath clean hands, and a pure heart; who hath
not lifted up his soul unto vanity, nor sworn deceitfully" (Ps 24:3-4).

4. Diplomacy Vs Politics

The fourth antidote to politics is to know how thin the line
between diplomacy and politics is. The apostle Paul, referring to his own ministry
said: "For do I now persuade men, or God? Or do I seek to please men? For
if I yet pleased men, I should not be the servant of Christ" (Gal 1:10).
Years ago, the implication of this verse made a very deep impression on my
heart and I resolved with the Lord’s help to follow the pattern that Paul has
set. In my naivety, I thought that if I follow this principle, all will be
well. Well, it was not too long before I discovered that there are times when
diplomacy may serve a situation well: "A word fitly spoken is like apples
of gold in pictures of silver" (Prov 25:11). Errors, false views and
injustice need not always be attacked vehemently. In fact, Paul taught Timothy:
"And the servant of the Lord must not strive; but be gentle unto all men,
apt to teach, patient, In meekness instructing those that oppose themselves; if
God peradventure will give them repentance to the acknowledging of the
truth" (2 Tim 2:24-25).

However, bear in mind that there is just a very thin line between
diplomacy and politicking. Being over diplomatic renders a person wickedly
political. What does it mean to be over diplomatic? I believe diplomacy become
evil politics when known sin and error is tolerated without being mentioned at
anytime. A person who is over-diplomatic may appear very winsome and charitable
in the eyes of man, but in the eyes of God such a person is "strengthening
the hands of the wicked" (Ezk 13:22; cf. v. 10) or as the case may be,
strengthening the hands of wickedness.

May the Lord grant us firmness to speak against errors and
falsehood and the wisdom and prudence to know how and when to speak.

5. Biblical Discipline

Biblical discipline has to do with dealing with sin and wickedness
in the church. A church that refuses to exercise biblical discipline disqualifies
herself from being a true Church of Christ. A church which knowingly maintains
in her membership roll, individuals who have wilfully divorced from their
spouses on unbiblical grounds or who have married unbelievers, disqualifies
herself as a true church of Christ. Similarly, a church which refuses to
investigate alleged wrong-doing by sweeping any allegations under the carpet is
simply acting unbiblically, promoting politics and asking for trouble. Not only
would sin be encouraged, but faithful members would be discouraged.

May the Lord grant us the grace and courage to confront allegations
of sin that may surface in our church from time to time.

6. Confessionalism & Biblicalism

This is another "corporate-level" antidote. The point is
very simple: politics usually occurs if there is no clear statement of faith in
the church or if the church’s statement of faith is not adhered to. One of the
purposes of the confession of the church, we must remember, isjuridical.
This refers to its use in settling and avoiding disputes. It does so as a
subordinate standard of the church with authority derived from the Scriptures
(SeeImportance & Uses of
Creedsin issue 1.14 dated 3
Oct 1999). When a church begins to act contrary to its constitution or against
clear scriptural teachings, it immediately encourages confusion and strives as
members are left wondering what is right and what is wrong. The church takes
the polity of papalism as the pastor’s doctrine becomes the doctrine of the
church, and any objection to the pastor’s doctrine is immediately stifled as
being wrong even if the objection is based on the Confession of the church.
"If the foundations be destroyed, what can the righteous do? " (Ps
11:3).

Take a church in which the pastor’s wife begins to act as an assistant
pastor or as a session member. What happens? Firstly, there is no biblical or
confessional basis for her to act in that capacity, and so, while some may
submit to her instructions on account of her being the pastor’s wife, others
may legitimately feel upset about her taking upon herself unwarranted authority
or her acting as Herodias. The result will be chaotic. The wife complains to
her husband about certain members in the church she does not like, the members
complain to each other about the pastor’s wife, etc. Then, secondly, there will
always be those who will try to enter the pastor’s good books by giving a good
impression to his wife!

May the Lord deliver us from such confusions and politicking. Let
us strive to be true to our Confession and the Scriptures to do only what can
be reasonably shown to be biblical. This way there will be no surprises and no
attempts to guess as to whether something be right or wrong.

7. The "Informant Phenomenon"

One of the most debilitating forms of church politics, involves
attempts to gain the favour of the most important person or persons in the
church. The reasoning behind that is one of pride and recognition. This could
be part of the problem in the Corinthian church when some members say, "I
am of Paul", and others, "I am of Apollos" and others, "I
am of Cephas" (1 Cor 1:12). This is a problem which is especially rampant
in large churches where the pastor is practically the only one who makes
decision or exercises authority in the church. When this happens there will
inevitably be members who will style themselves as being the ‘informants’ of
the pastor: to keep the pastor abreast with what is going on in the church.
This may not be all that bad except that frequently, these ‘informants’ give
biased information to the pastors which may cause the pastor to look upon them
favourably as they also look upon other faithful members in the church with
disfavour or suspicion.

How do we overcome or avoid such a unhealthy ecclesiastical
situation? Firstly, of course, there must be a conscious effort by the pastor
and members to discourage such politicking. However close the pastor may be to
some members in the church, he should treat what is said about other members of
the flock according to the third point above. Secondly, it may be wise not to
allow the church to grow too big. What happens when the church grows too big?
It believe that rather than adding assistant pastors, associate pastors etc, it
may be better for the church to form separate congregations in which the members
may be more intimately ministered unto.

Conclusion

Beloved, church politics, or in Biblical terms, —debates, envyings,
wraths, strifes, backbitings, whisperings, divisions, evil surmisings,
talebearing, favouritisms (2Cor 12:20; 1Cor 3:3; 1Tm 6:4, etc) provide the
foothold for Satan to create trouble in the church, to diminish the testimony
of the church and to make "the heart of the righteous sad" (Eph 4:27;
Ezk 13:22). May the Lord deliver us from such as we make a conscious effort
individually and corporately to eradicate it. Church politics is not
inevitable! Until the day we are presented as a pure and spotless bride to
Christ, may we seek to maintain such a purity that as a church we may bear
glorious witness to the name of our Lord and Saviour Jesus Christ.